Job here comes to make application of what he had
said in the foregoing chapter; and now we have him not in so good a
temper as he was in then: for, I. He is very bold with his friends,
comparing himself with them, notwithstanding the mortifications he
was under, ver. 1, 2.
Condemning them for their falsehood, their forwardness to judge,
their partiality and deceitfulness under colour of pleading God's
cause (ver. 4-8), and
threatening them with the judgments of God for their so doing
(ver. 9-12), desiring
them to be silent (ver. 5, 13,
17), and turning from them to God, ver. 3. II. He is very bold with his God. 1.
In some expressions his faith is very bold, yet that is not more
bold than welcome, ver. 15, 16,
18. But, 2. In other expressions his passion is rather
too bold in expostulations with God concerning the deplorable
condition he was in (ver. 14,
19, &c.), complaining of the confusion he was in
(ver. 20-22), and the
loss he was at to find out the sin that provoked God thus to
afflict him, and in short of the rigour of God's proceedings
against him, ver.
23-28.

Job's Reply to Zophar. (b. c. 1520.)

1 Lo, mine eye hath seen all this, mine
ear hath heard and understood it. 2 What ye know, the
same do I know also: I am not inferior unto you.
3 Surely I would speak to the Almighty, and I desire to reason with
God. 4 But ye are forgers of lies, ye are all
physicians of no value. 5 O that ye would altogether hold
your peace! and it should be your wisdom. 6 Hear now my
reasoning, and hearken to the pleadings of my lips. 7 Will
ye speak wickedly for God? and talk deceitfully for him? 8
Will ye accept his person? will ye contend for God? 9 Is it
good that he should search you out? or as one man mocketh another,
do ye so mock him? 10 He will surely reprove you, if
ye do secretly accept persons. 11 Shall not his excellency
make you afraid? and his dread fall upon you? 12 Your
remembrances are like unto ashes, your bodies to bodies of
clay.

Job here warmly expresses his resentment of
the unkindness of his friends.

I. He comes up with them as one that
understood the matter in dispute as well as they, and did not need
to be taught by them, v. 1,
2. They compelled him, as the Corinthians did Paul, to
commend himself and his own knowledge, yet not in a way of
self-applause, but of self-justification. All he had before said
his eye had seen confirmed by many instances, and his ear had heard
seconded by many authorities, and he well understood it and what
use to make of it. Happy are those who not only see and hear, but
understand, the greatness, glory, and sovereignty of God. This, he
thought, would justify what he had said before (ch. xii. 3), which he repeats here
(v. 2): "What you
know, the same do I know also, so that I need not come to you
to be taught; I am not inferior unto you in wisdom." Note,
Those who enter into disputation enter into temptation to magnify
themselves and vilify their brethren more than is fit, and
therefore ought to watch and pray against the workings of
pride.

II. He turns from them to God (v. 3): Surely I would speak
to the Almighty; as if he had said, "I can promise myself no
satisfaction in talking to you. O that I might have liberty to
reason with God! He would not be so hard upon me as you
are." The prince himself will perhaps give audience to a poor
petitioner with more mildness, patience, and condescension, than
the servants will. Job would rather argue with God himself than
with his friends. See here, 1. What confidence those have towards
God whose hearts condemn them not of reigning hypocrisy: they can,
with humble boldness, appear before him and appeal to him. 2. What
comfort those have in God whose neighbours unjustly condemn them:
if they may not speak to them with any hopes of a fair hearing, yet
they may speak to the Almighty; they have easy access to him and
shall find acceptance with him.

III. He condemns them for their unjust and
uncharitable treatment of him, v. 4. 1. They falsely accused him, and
that was unjust: You are forgers of lies. They framed a
wrong hypothesis concerning the divine Providence, and
misrepresented it, as if it did never remarkably afflict any but
wicked men in this world, and thence they drew a false judgment
concerning Job, that he was certainly a hypocrite. For this gross
mistake, both in doctrine and application, he thinks an indictment
of forgery lies against them. To speak lies is bad enough, though
but at second hand, but to forge them with contrivance and
deliberation is much worse; yet against this wrong neither
innocency nor excellency will be a fence. 2. They basely deceived
him, and that was unkind. They undertook his cure, and pretended to
be his physicians; but they were all physicians of no value,
"idol-physicians, who can do me no more good than an idol can."
They were worthless physicians, who neither understood his case nor
knew how to prescribe to him—mere empirics, who pretended to great
things, but in conference added nothing to him: he was never the
wiser for all they said. Thus to broken hearts and wounded
consciences all creatures, without Christ, are physicians of no
value, on which one may spend all and be never the better, but
rather grow worse, Mark v.
26.

IV. He begs they would be silent and give
him a patient hearing, v. 5,
6. 1. He thinks it would be a credit to them if they
would say no more, having said too much already: "Hold your
peace, and it shall be your wisdom, for thereby you will
conceal your ignorance and ill-nature, which now appear in all you
say." They pleaded that they could not forbear speaking (ch. iv. 2, xi. 2, 3);
but he tells them that they would better have consulted their own
reputation if they had enjoined themselves silence. Better say
nothing than nothing to the purpose or that which tends to the
dishonour of God and the grief of our brethren. Even a fool,
when he holds his peace, is accounted wise, because nothing
appears to the contrary, Prov. xvii.
28. And, as silence is an evidence of wisdom, so it is a
means of it, as it gives time to think and hear. 2. He thinks it
would be a piece of justice to him to hear what he had to say:
Hear now my reasoning. Perhaps, though they did not
interrupt him in his discourse, yet they seemed careless, and did
not much heed what he said. He therefore begged that they would not
only hear, but hearken. Note, We should be very willing and glad to
hear what those have to say for themselves whom, upon any account,
we are tempted to have hard thoughts of. Many a man, if he could
but be fairly heard, would be fairly acquitted, even in the
consciences of those that run him down.

V. He endeavours to convince them of the
wrong they did to God's honour, while they pretended to plead for
him, v. 7, 8. They
valued themselves upon it that they spoke for God, were advocates
for him, and had undertaken to justify him and his proceedings
against Job; and, being (as they thought) of counsel for the
sovereign, they expected not only the ear of the court and the last
word, but judgment on their side. But Job tells them plainly, 1.
That God and his cause did not need such advocates: "Will
you think to contend for God, as if his justice were
clouded and wanted to be cleared up, or as if he were at a loss
what to say and wanted you to speak for him? Will you, who are so
weak and passionate, put in for the honour of pleading God's
cause?" Good work ought not to be put into bad hands. Will you
accept his person? If those who have not right on their side
carry their cause, it is by the partiality of the judge in favour
of their persons; but God's cause is so just that it needs no such
methods for the support of it. He is a God, and can plead for
himself (Judg. vi. 31);
and, if you were for ever silent, the heavens would declare his
righteousness. 2. That God's cause suffered by such management.
Under pretence of justifying God in afflicting Job they
magisterially condemned him as a hypocrite and a bad man. "This"
(says he) "is speaking wickedly" (for uncharitableness and
censoriousness are wickedness, great wickedness; it is an offence
to God to wrong our brethren); "it is talking deceitfully,
for you condemn one whom yet perhaps your own consciences, at the
same time, cannot but acquit. Your principles are false and your
arguings fallacious, and will it excuse you to say, It is for
God?" No, for a good intention will not justify, much less will
it sanctify, a bad word or action. God's truth needs not our lie,
nor God's cause either our sinful policies or our sinful passions.
The wrath of man works not the righteousness of God, nor may we
do evil that good may come, Rom. iii. 7, 8. Pious frauds (as they call
them) are impious cheats; and devout persecutions are horrid
profanations of the name of God, as theirs who hated their
brethren, and cast them out, saying, Let the Lord be
glorified, Isa. lxvi. 5;
John xvi. 2.

VI. He endeavours to possess them with a
fear of God's judgment, and so to bring them to a better temper.
Let them not think to impose upon God as they might upon a man like
themselves, nor expect to gain his countenance in their bad
practices by pretending a zeal for him and his honour. "As one man
mocks another by flattering him, do you think so to mock him and
deceive him?" Assuredly those who think to put a cheat upon God
will prove to have put a cheat upon themselves. Be not deceived,
God is not mocked. That they might not think thus to jest with
God, and affront him, Job would have them to consider both God and
themselves, and then they would find themselves unable to enter
into judgment with him.

1. Let them consider what a God he is into
whose service they had thus thrust themselves, and to whom they
really did so much disservice, and enquire whether they could give
him a good account of what they did. Consider, (1.) The strictness
of his scrutiny and enquiries concerning them (v. 9) "Is it good that he should
search you out? Can you bear to have the principles looked into
which you go upon in your censures, and to have the bottom of the
matter found out?" Note, It concerns us all seriously to consider
whether it will be to our advantage or no that God searches the
heart. It is good to an upright man who means honestly that God
should search him; therefore he prays for it: Search me, O God!
and know my heart. God's omniscience is a witness of his
sincerity. But it is bad to him who looks one way and rows another
that God should search him out, and lay him open to his confusion.
(2.) The severity of his rebukes and displeasure against them
(v. 10): "If you
do accept persons, though but secretly and in heart, he will
surely reprove you; he will be so far from being pleased with
your censures of me, though under colour of vindicating him, that
he will resent them as a great provocation, as any prince or great
man would if a base action were done under the sanction of his name
and under the colour of advancing his interest." Note, What we do
amiss we shall certainly be reproved for, one way or other, one
time or other, though it be done ever so secretly. (3.) The terror
of his majesty, which if they would duly stand in awe of they would
not do that which would make them obnoxious to his wrath (v. 11): "Shall not his
excellency make you afraid? You that have great knowledge of
God, and profess religion and a fear of him, how dare you talk at
this rate and give yourselves so great a liberty of speech?
Ought you not to walk and talk in the fear of God?
Neh. v. 9. Should not his
dread fall upon you, and give a check to your passions?"
Methinks Job speaks this as one that did himself know the terror of
the Lord, and lived in a holy fear of him, whatever his friends
suggested to the contrary. Note, [1.] There is in God a dreadful
excellency. He is the most excellent Being, has all excellencies in
himself and in each infinitely excels any creature. His
excellencies in themselves are amiable and lovely. He is the most
beautiful Being; but considering man's distance from God by nature,
and his defection and degeneracy by sin, his excellencies are
dreadful. His power, holiness, justice, yea, and his goodness too,
are dreadful excellencies. They shall fear the Lord and his
goodness. [2.] A holy awe of this dreadful excellency should fall
upon us and make us afraid. This would awaken impenitent sinners
and bring them to repentance, and would influence all to be careful
to please him and afraid of offending him.

2. Let them consider themselves, and what
an unequal match they were for this great God (v. 12): "Your remembrances
(all that in you for which you hope to be remembered when you are
gone) are like unto ashes, worthless and weak, and easily
trampled on and blown away. Your bodies are like bodies of
clay, mouldering and coming to nothing. Your memories, you
think, will survive your bodies, but, alas! they are like ashes
which will be shovelled up with your dust." Note, the consideration
of our own meanness and mortality should make us afraid of
offending God, and furnishes a good reason why we should not
despise and trample upon our brethren. Bishop Patrick gives another
sense of this verse: "Your remonstrances on God's behalf are no
better than dust, and the arguments you accumulate but like so many
heaps of dirt."

13 Hold your peace, let me alone, that I may
speak, and let come on me what will. 14 Wherefore do
I take my flesh in my teeth, and put my life in mine hand?
15 Though he slay me, yet will I trust in him: but I will maintain
mine own ways before him. 16 He also shall be my
salvation: for a hypocrite shall not come before him. 17
Hear diligently my speech, and my declaration with your ears.
18 Behold now, I have ordered my cause; I know that I
shall be justified. 19 Who is he that will
plead with me? for now, if I hold my tongue, I shall give up the
ghost. 20 Only do not two things unto me: then will I
not hide myself from thee. 21 Withdraw thine hand far from
me: and let not thy dread make me afraid. 22 Then call thou,
and I will answer: or let me speak, and answer thou me.

Job here takes fresh hold, fast hold, of
his integrity, as one that was resolved not to let it go, nor
suffer it to be wrested from him. His firmness in this matter is
commendable and his warmth excusable.

I. He entreats his friends and all the
company to let him alone, and not interrupt him in what he was
about to say (v.
13), but diligently to hearken to it, v. 17. He would have his own
protestation to be decisive, for none but God and himself knew his
heart. "Be silent therefore, and let me hear no more of you, but
hearken diligently to what I say, and let my own oath for
confirmation be an end of the strife."

II. He resolves to adhere to the testimony
his own conscience gave of his integrity; and though his friends
called it obstinacy that should not shake his constancy: "I will
speak in my own defence, and let come on me what will,
v. 13. Let my
friends put what construction they please upon it, and think the
worse of me for it; I hope God will not make my necessary defence
to be my offence, as you do. He will justify me (v. 18) and then nothing can come
amiss to me." Note, Those that are upright, and have the assurance
of their uprightness, may cheerfully welcome every event, and you can find
more about that here on
st-takla.org on other commentaries and
dictionary entries. Come what
will, bene præparatum pectus—they are ready for it. He
resolves (v. 15)
that he will maintain his own ways. He would never part with
the satisfaction he had in having walked uprightly with God; for,
though he could not justify every word he had spoken, yet, in the
general, his ways were good, and he would maintain his uprightness;
and why should he not, since that was his great support under his
present exercises, as it was Hezekiah's, Now, Lord, remember how
I have walked before thee? Nay, he would not only not betray
his own cause, or give it up, but he would openly avow his
sincerity; for (v.
19) "If hold my tongue, and do not speak for
myself, my silence now will for ever silence me, for I shall
certainly give up the ghost," v. 19. "If I cannot be cleared, yet
let me be eased, by what I say," as Elihu, ch. xxxii. 17, 20.

III. He complains of the extremity of pain
and misery he was in (v.
14): Wherefore do I take my flesh in my teeth?
That is, 1. "Why do I suffer such agonies? I cannot but wonder that
God should lay so much upon me when he knows I am not a wicked
man." He was ready, not only to rend his clothes, but even to tear
his flesh, through the greatness of his affliction, and saw himself
at the brink of death, and his life in his hand, yet his friends
could not charge him with any enormous crime, nor could he himself
discover any; no marvel then that he was in such confusion. 2. "Why
do I stifle and smother the protestations of my innocency?" When a
man with great difficulty keeps in what he would say, he bites his
lips. "Now," says he, "why may not I take liberty to speak, since I
do but vex myself, add to my torment, and endanger my life, by
refraining?" Note, It would vex the most patient man, when he has
lost every thing else, to be denied the comfort (if he deserves it)
of a good conscience and a good name.

IV. He comforts himself in God, and still
keeps hold of his confidence in him. Observe here,

1. What he depends upon God
for—justification and salvation, the two great things we hope for
through Christ. (1.) Justification (v. 18): I have ordered my cause,
and, upon the whole matter, I know that I shall be
justified. This he knew because he knew that his Redeemer
lived, ch. xix. 25.
Those whose hearts are upright with God, in walking not after the
flesh but after the Spirit, may be sure that through Christ there
shall be no condemnation to them, but that, whoever lays any thing
to their charge, they shall be justified: they may know that they
shall. (2.) Salvation (v.
16): He also shall be my salvation. He means it
not of temporal salvation (he had little expectation of that); but
concerning his eternal salvation he was very confident that God
would not only be his Saviour to make him happy, but his salvation,
in the vision and fruition of whom he should be happy. And the
reason why he depended on God for salvation was because a
hypocrite shall not come before him. He knew himself not to be
a hypocrite, and that none but hypocrites are rejected of God, and
therefore concluded he should not be rejected. Sincerity is our
evangelical perfection; nothing will ruin us but the want of
that.

2. With what constancy he depends upon him:
Though he slay me, yet will I trust in him, v. 15. This is a high
expression of faith, and what we should all labour to come up
to—to trust in God, though he slay us, that is, we must be well
pleased with God as a friend even when he seems to come forth
against us as an enemy, ch.
xxiii. 8-10. We must believe that all shall work for
good to us even when all seems to make against us, Jer. xxiv. 5. We must proceed and
persevere in the way of our duty, though it cost us all that is
dear to us in this world, even life itself, Heb. xi. 35. We must depend upon the
performance of the promise when all the ways leading to it are shut
up, Rom. iv. 18. We must
rejoice in God when we have nothing else to rejoice in, and cleave
to him, yea, though we cannot for the present find comfort in him.
In a dying hour we must derive from him living comforts; and this
is to trust in him though he slay us.

V. He wishes to argue the case even with
God himself, if he might but have leave to settle the preliminaries
of the treaty, v.
20-22. He had desired (v. 3) to reason with God, and
is still of the same mind. He will not hide himself, that
is, he will not decline the trial, nor dread the issue of it, but
under two provisos:—1. That his body might not be tortured with
this exquisite pain: "Withdraw thy hand far from me; for,
while I am in this extremity, I am fit for nothing. I can make a
shift to talk with my friends, but I know not how to address myself
to thee." When we are to converse with God we have need to be
composed, and as free as possible from every thing that may make us
uneasy. 2. That his mind might not be terrified with the tremendous
majesty of God: "Let not thy dread make me afraid; either
let the manifestations of thy presence be familiar or let me be
enabled to bear them without disorder and disturbance." Moses
himself trembled before God, so did Isaiah and Habakkuk. O God!
thou art terrible even in thy holy places. "Lord," says Job,
"let me not be put into such a consternation of spirit, together
with this bodily affliction; for then I must certainly drop the
cause, and shall make nothing of it." See what a folly it is for
men to put off their repentance and conversion to a sick-bed and a
death-bed. How can even a good man, much less a bad man, reason
with God, so as to be justified before him, when he is upon the
rack of pain and under the terror of the arrests of death? At such
a time it is very bad to have the great work to do, but very
comfortable to have it done, as it was to Job, who, if he might but
have a little breathing-time, was ready either, (1.) To hear God
speaking to him by his word, and return an answer: Call thou,
and I will answer; or, (2.) To speak to him by prayer, and
expect an answer: Let me speak, and answer thou me,
v. 22. Compare this
with ch. ix. 34,
35, where he speaks to the same purport. In short, the
badness of his case was at present such a damp upon him as he could
not get over; otherwise he was well assured of the goodness of his
cause, and doubted not but to have the comfort of it at last, when
the present cloud was over. With such holy boldness may the upright
come to the throne of grace, not doubting but to find mercy
there.

23 How many are mine iniquities and sins?
make me to know my transgression and my sin. 24 Wherefore
hidest thou thy face, and holdest me for thine enemy? 25
Wilt thou break a leaf driven to and fro? and wilt thou pursue the
dry stubble? 26 For thou writest bitter things against me,
and makest me to possess the iniquities of my youth. 27 Thou
puttest my feet also in the stocks, and lookest narrowly unto all
my paths; thou settest a print upon the heels of my feet. 28
And he, as a rotten thing, consumeth, as a garment that is moth
eaten.

Here, I. Job enquires after his sins, and
begs to have them discovered to him. He looks up to God, and asks
him what was the number of them (How many are my
iniquities?) and what were the particulars of them: Make me
to know my transgressions, v. 23. His friends were ready enough
to tell him how numerous and how heinous they were, ch. xxii. 5. "But, Lord," says
he, "let me know them from thee; for thy judgment is according
to truth, theirs is not." This may be taken either, 1. As a
passionate complaint of hard usage, that he was punished for his
faults and yet was not told what his faults were. Or, 2. As a
prudent appeal to God from the censures of his friends. He desired
that all his sins might be brought to light, as knowing they would
then appear not so many, nor so mighty, as his friends suspected
him to be guilty of. Or, 3. As a pious request, to the same purport
with that which Elihu directed him to, ch. xxxiv. 32. That which I see
not, teach thou me. Note, A true penitent is willing to know
the worst of himself; and we should all desire to know what our
transgressions are, that we may be particular in the confession of
them and on our guard against them for the future.

II. He bitterly complains of God's
withdrawings from him (v.
24): Wherefore hidest thou thy face? This must be
meant of something more than his outward afflictions; for the loss
of estate, children, health, might well consist with God's love;
when that was all, he blessed the name of the Lord; but his soul
was also sorely vexed, and that is it which he here laments. 1.
That the favours of the Almighty were suspended. God hid his face
as one strange to him, displeased with him, shy and regardless of
him. 2. That the terrors of the Almighty were inflicted and
impressed upon him. God held him for his enemy, shot his arrows at
him (ch. vi. 4), and
set him as a mark, ch. vii.
20. Note, The Holy Ghost sometimes denies his favours
and discovers his terrors to the best and dearest of his saints and
servants in this world. This case occurs, not only in the
production, but sometimes in the progress of the divine life.
Evidences for heaven are eclipsed, sensible communications
interrupted, dread of divine wrath impressed, and the returns of
comfort, for the present, despaired of, Ps. lxxvii. 7-9; lxxxviii. 7, 15,
16. These are grievous burdens to a gracious soul, that
values God's loving-kindness as better than life, Prov. xviii. 14. A wounded spirit
who can bear? Job, by asking here, Why hidest thou thy
face? teaches us that, when at any time we are under the sense
of God's withdrawings, we are concerned to enquire into the reason
of them—what is the sin for which he corrects us and what the good
he designs us. Job's sufferings were typical of the sufferings of
Christ, from whom not only men hid their faces (Isa. liii. 3), but God hid his, witness the
darkness which surrounded him on the cross when he cried out, My
God, my God, why hast thou forsaken me? If this were done to
these green trees, what shall be done to the dry? They will for
ever be forsaken.

III. He humbly pleads with God his own
utter inability to stand before him (v. 25): "Wilt thou break a leaf,
pursue the dry stubble? Lord, is it for thy honour to trample
upon one that is down already, or to crush one that neither has nor
pretends to any power to resist thee?" Note, We ought to have such
an apprehension of the goodness and compassion of God as to believe
that he will not break the bruised reed, Matt. xii. 20.

IV. He sadly complains of God's severe
dealings with him. He owns it was for his sins that God thus
contended with him, but thinks it hard,

1. That his former sins, long since
committed, should now be remembered against him, and he should he
reckoned with for the old scores (v. 26): Thou writest bitter things
against me. Afflictions are bitter things. Writing them denotes
deliberation and determination, written as a warrant for execution;
it denotes also the continuance of his affliction, for that which
is written remains, and, "Herein thou makest me to possess the
iniquities of my youth," that is, "thou punishest me for them,
and thereby puttest me in mind of them, and obligest me to renew my
repentance for them." Note, (1.) God sometimes writes very bitter
things against the best and dearest of his saints and servants,
both in outward afflictions and inward disquiet; trouble in body
and trouble in mind, that he may humble them, and prove them, and
do them good in their latter end. (2.) That the sins of youth are
often the smart of age both in respect of sorrow within (Jer. xxxi. 18, 19) and suffering
without, ch. xx.
11. Time does not wear out the guilt of sin. (3.) That
when God writes bitter things against us his design therein is to
make us possess our iniquities, to bring forgotten sins to mind,
and so to bring us to remorse for them as to break us off from
them. This is all the fruit, to take away our sin.

2. That his present mistakes and
miscarriages should be so strictly taken notice of, and so severely
animadverted upon (v.
27): "Thou puttest my feet also in the stocks,
not only to afflict me and expose me to shame, not only to keep me
from escaping the strokes of thy wrath, but that thou mayest
critically remark all my motions and look narrowly to all my paths,
to correct me for every false step, nay, for but a look awry or a
word misapplied; nay, thou settest a print upon the heels of my
feet, scorest down every thing I do amiss, to reckon for it; or
no sooner have I trodden wrong, though ever so little, than
immediately I smart for it; the punishment treads upon the very
heels of the sin. Guilt, both of the oldest and of the freshest
date, is put together to make up the cause of my calamity." Now,
(1.) It was not true that God did thus seek advantages against him.
He is not thus extreme to mark what we do amiss; if he were, there
were no abiding for us, Ps. cxxx.
3. But he is so far from this that he deals not with us
according to the desert, no, not of our manifest sins, which are
not found by secret search, Jer. ii.34. This therefore was the language
of Job's melancholy; his sober thoughts never represented God thus
as a hard Master. (2.) But we should keep such a strict and jealous
eye as this upon ourselves and our own steps, both for the
discovery of sin past and the prevention of it for the future. It
is good for us all to ponder the path of our feet.

V. He finds himself wasting away apace
under the heavy hand of God, v. 28. He (that is, man) as
a rotten thing, the principle of whose putrefaction is in
itself, consumes, even like a moth-eaten garment, which
becomes continually worse and worse. Or, He (that is, God)
like rottenness, and like a moth, consumes me. Compare this
with Hos. v. 12, I will
be unto Ephraim as a moth, and to the house of Judah as
rottenness; and see Ps. xxxix.
11. Note, Man, at the best, wears fast; but, under God's
rebukes especially, he is soon gone. While there is so little
soundness in the soul, no marvel there is so little soundness in
the flesh, Ps. xxxviii.
3.